グミ2 の山 11 月 2 週
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○自由な題名
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○We stand now(感) 英文のみのページ(翻訳用)
We stand now at the beginning of the age of robots. There are some 25,000 robots in the world and it is estimated that by 1990 there will be about 115,000.
What makes them important, even in their present simplicity, is the kind of work they can do, now or soon. They can take on dangerous tasks or withstand dangerous conditions, which human beings would much prefer to avoid and yet which, till now, they have been forced to engage in. Robots will be working in space, in mines, under water; they will deal with explosives, radioactive material, poisonous chemicals, pathogenic bacteria, unusual temperatures, pressures, heights and so on.
Most of all, they can do work which, while not physically dangerous, is so repetitious and dull that it stultifies and debases any human mind that must engage in it for long periods of time.
This mind-damaging work is just right for robots, which can engage in it indefinitely, without getting bored or sullen; they can also do it more reliably and correctly. As a result, human beings, liberated from such subhuman work, will be free to turn to more creative endeavors.
And yet, before we grow too happy over this prospect, let us remember that to be "liberated from an undesirable job" might well be translated into "thrown out of work." A job might seem undesirable to someone viewing it from outside, but to the person working at it, it is a livelihood. The robot brings with it, in other words, the threat of technological unemployment and with that, the loss of economic security and the disappearance of self-respect.
One might argue that technological advance has always been with us and that history shows that such advance produces many more jobs than it destroys. The coming of the automobile put a number of blacksmiths and buggy manufacturers out of business and decreased the need for whips and hay. It created, however, a far greater number of automobile-related jobs, and vastly expanded and broadened the need for gasoline, rubber and highways.
And yet there are dangers more dramatic than that of unemployment. Might not human beings be killed by robots? Might robots be designed and programmed to be warriors? Might the machines of destruction that now fight our battles be made the more horrible with the aid of computerization?
To be sure, human beings have turned almost every technological advance to the service of the destructive impulse. But mankind has already brought war-making powers to the point where civilization can be destroyed in a day. We can't save ourselves in this respect by banning robots. All over the world, people fear war, and this general fear, which grows yearly, may succeed in putting an end to war -- in which case there will be no warrior robots.
But let us consider still another and perhaps the most extreme of the potential dangers of robots, and of computers generally. Robots will be made ever more sophisticated and more capable; they will be designed with cleverly manipulable hands and various senses; they may even eventually be constructed with the capacity for something like reason. Might they not take over more and more jobs, more complicated jobs, more creative jobs?
Might it not be that human beings will have to be shifted from one job to another, seeking always something that robots cannot do better, and finding that robots will inexorably follow them to higher and higher levels until there is nothing at all left for humans to do? Will human beings be forced into idleness and boredom, dying off for sheer lack of challenge to give life meaning? In short, would Homo sapiens become first obsolete, then extinct; and would the robots take over as Homo superior?
It is possible to wonder, in a cynical way, if this would not be a logical and rational development after all. If eventually robots are devised that are stronger and more intelligent than human beings and if they are given a better sense of social obligations than we have, shouldn't they replace us as a matter of justice?
But these are dyspeptic and unpleasant imaginings. There is much that is, has been and will continue to be decent and wonderful about humans, and with the help of robots -- and computers, generally -- we may yet save ourselves and the world.
Besides, although we might in despair try to reconcile ourselves to robotic replacement, it may be that this is impossible. The human brain is not easy to match, let alone surpass.
What a computer is designed to do is, essentially, arithmetic. Any problem, however seemingly complex, that can somehow be broken down into a well-defined series of arithmetical operations can be solved by a computer. That the computer can amaze us with its capabilities arises not out of the nature of the arithmetical operations it can handle, but out of the fact that it can perform these operations in thousand-millionths of a second, and without error.
The human brain, on the other hand, is incredibly poor at arithmetic. It needs, and has always needed, outside help to solve the simplest problems. We began by counting on our fingers, and have moved on to better things only with the help of the abacus, pen and paper, Arabic numerals, logarithms, slide rules, mechanical calculators and, eventually, computers.
The business of the human brain is not number manipulation at all. It is, and has always been, that of judgment and creative thought: the trick of coming to a reasonable conclusion on the basis of insufficient evidence; the knack of being able to think philosophically, insightfully, fancifully, imaginatively; the ability to extract beauty, excitement and delight out of the world that surrounds us, and out of what we ourselves shape that, without us, would never exist.
Might we not, in the end, program robots to do such things? That would not be easy. To begin with, we don't know how we do them, so the problem of organizing robotic behavior to behave in human fashion would be difficult indeed.
Almost any human being, even those that seem very ordinary, can do something very well without knowing how he or she does it, and all these are human things that, perhaps, no robot will ever do. As a matter of showmanship we might eventually succeed in programming a robot to do something human in a rudimentary way -- but why bother when any human being can do it so much better?
No, if our technology is to bring about Homo superior, it may well be out of ourselves that it will arise. With newfound techniques of genetic engineering, we may well learn how to improve our brain and increase its efficiency, while we are also learning to increase the capabilities of robots. Indeed, our computers will help us improve our brains, and our improved brains will help us better our robot designs, in a leapfrog effect.
The end result will be that robots and human beings will continue to advance along parallel paths, with each doing in ever better fashion that which each is fitted to do. With our widely different talents, there will always be room for both human beings and robots. As cooperating allies rather than as competing foes, we can achieve an ever greater understanding of the behavior of the universe and of the wise use of its laws, and do far more together than either could possibly manage alone.

★人生が物語であるとすれば(感)
 【1】人生が物語であるとすれば、世界もまた物語である。私たちの人生は、他者を含む世界のなかで展開する。現象学のむずかしい議論に頼るまでもなく、私たちは「人間は彼の世界なしには存在せず、彼の世界は彼なしには存在しえない」ことを知っている。【2】私たちは「世界のなかでのみ、世界を通してのみ」、自分になりうるのであり、また自分であることができるのである(R・D・レイン『ひき裂かれた自己』)。もちろん、ここでいう「世界」とは、実在的な環境そのものではない。【3】人間によって、ある仕方で意味づけられ秩序づけられた環境が「世界」である。それゆえ、カルロス・カスタネダの一連の著書の主人公、メキシコのヤキ族の老呪術師ドン・ファンがいうように、「世界がこれこれであったり、しかじかであったりするのは、要するにわれわれが自分自身にそれが世界のあり方なのだといいきかせているからにすぎん。【4】もしわれわれが世界はこのようなものだといいきかせることをやめれば、世界もそうであることをやめるんだ」(C・カスタネダ『分離したリアリティー』)。
 現代の私たちの社会で、「世界はこのようなものだといいきかせる」最も重要な語り手は、各種のマスメディアであろう。【5】それらは、むろんメディアの種類によってそれぞれに性質の違いはあるが、全体として、複雑で広大な現代社会に見合う一種の「物語提供機構」として作用し、私たちの世界像の形成と維持に大きな役割を果たしている。
 【6】メディアの提供する物語はさまざまであるが、それらは必ずしも同じ平面に並んでいるわけではない。ある物語が提供され、広まると、しばしば別のメディアによって、その物語についての物語が提供され、さらにその第二の物語についての物語……というふうにつみ重なって、いわば多層化していくことが少なくないからである。【7】情報化社会において情報の多様化が進むとよくいわれるが、多様化は同時に「多層化」をともなっている。そして、こうした情報についての情報、物語についての物語といった一種のメタ情報は、しばしば、裏情報あるいは裏話の性質をもつ。
 【8】裏情報とか裏話というと、何かひそひそと囁かれるものというイメージがあるが、マスコミの発達した現代社会では、むしろこの種の情報がメディア(とくに週刊誌やテレビ)の売り物となり、広∵く流通している。【9】一般に近年のマスコミは「美談」を提供することが少なくなってきたが、たとえそのような美しい物語が提供されても、たちまち「あれは実は……」といった裏話的な情報があらわれ、はじめの物語をひっくり返してしまう。【0】裏話には「表」にあらわれているタテマエや理念を相対化し「脱神話化」する働きがある。こうして、情報の「多層化」は、神話的あるいは規範的な含みをもつ物語の力を衰弱させる。
 裏話によって象徴され、かつ形成される世界観の根底には、一種のシニシズムがある。つまり、「表」にはいろいろきれいごとが示されても、結局のところ、人間も、人間の集団や組織も、利己的な動機で動く。どんなに立派にみえる行動も、裏の動機をさぐれば、必ずや権力欲、物欲、性的関心、保身や組織防衛の必要などにゆきつくだろう。そういうものの見方である。
 しかし、裏話や裏情報というものは、ほんらい、意地の悪い仮面はがしだけでなく、おたがい人間的弱点を共有するものとして人と人とを結びつけてゆく働きや、遠い対象を身近にひき寄せて理解を深める働きなどをも含んでいるはずだ。表と裏を対比するというよりは、表もあれば裏もある、ふくらみをもつ全体として人間と世界をとらえ、表と裏との複雑な絡みあいに私たちの目を向けさせるところに、むしろ裏の物語の重要な意味がある。だが、現代のメディアが提供する裏話や裏情報は、すべてを利己的・世俗的な動機に還元することによって世界を明快に割り切る傾向を強く示している。たしかに私たち自身、この種の裏の物語に接してはじめて「なるほどそうか」と納得する場合が少なくないことは否定できない。しかし、だからといって、裏からのシニカルな解釈だけが現実で、表に出ているタテマエや理想はすべて虚偽だというのは単純にすぎよう。現代人も決して理想を信じる能力を失ってしまったわけではないし、また、たとえそれが表面を飾る仮面にすぎなくても、長くかぶっているうちに仮面と顔との区別がつかなくなるということもある。

(井上俊()「現代文化のとらえ方」より)